O presente volume se trata de uma coletânea de artigos que reúne alguns dos trabalhos propostos para o evento “III International Colloquium of Analytic Epistemology and VII Conference of Social Epistemology”, realizado entre os dias 27 e 30 de Novembro de 2018, na Universidade Federal de Santa Maria. O “III International Colloquium of Analytic Epistemology and VII Conference of Social Epistemology” é um dos principais eventos de Epistemologia analítica da América Latina e reúne especialistas do Brasil e do exterior para (...) promover debates de alto nível sobre temas que fazem parte da agenda contemporânea no que se refere ao debate analítico contemporâneo acerca da Epistemologia. (shrink)

Collocations are recurrent combinations of words where one lexical item occurs near another lexical item with a frequency far greater than chance. Collocations can be used to study meaning. I argue that the collocational phrase ‘really know’, in conjunction with some reasonable interpretive conclusions, provides us with evidence that the verb ‘know’ has an infallibilist sense. I make my case, first, by arguing that ‘really’ when part of the phrase ‘really know’ is best understood as synonymous with ‘truly’. I then (...) argue that there are two plausible interpretations of the function that ‘really’ plays in the phrase ‘really know’. On the first interpretation, ‘really’ helps distinguish claims about genuine infallibilist knowing from loose talk about ‘knowing’. On the second interpretation, ‘really’ is often used to disambiguate an infallibilist sense of ‘know’ from a fallibilist sense of ‘know’. On either interpretation, there is an infallibilist sense of ‘know’. (shrink)

I review proposed skepticisms in recent literature (or skeptical invariantisms, if we understand skepticism semantically), contrast their basic commitments and highlight some of their comparative theoretical attractions and problems. To help set the scene for the discussion, I start with Unger’s (1975) modern classic of global skepticism about knowledge (and justification). I then distinguish three extant categories of skepticism in the recent literature: two non‐traditional and one more traditional. On the non‐traditional side are fallibilist science‐based skepticism (which relaxes thestringencyof the (...) standard of knowledge) and practical skepticism (which questions theintellectualcharacter of the standard of knowledge) and on the traditional side high‐standard/infallibilist. I then briefly present and discuss representatives of each category. (shrink)

AbstarctIn the first installment of Varieties of Skeptical Invariantism, we set the scene for subsequent discussion with Unger's (1975) modern classic of global skepticism and distinguished three varieties of skeptical invariantism in recent literature: traditional skeptical invariantism, fallibilist science-based skepticism and practical skepticism. We then presented fallibilist science-based skepticism, that is, the position that relaxes the stringency of the standard of knowledge but still questions parts of our everyday knowledge on the basis of scientific reasons. In particular, we presented Frances’ (...) (2005) ‘live’ skepticism and Hannon's (forthcoming) ‘hard-hitting’ skepticism. In this second installment, we present the two other varieties of skeptical invariantism we identified: traditional skepticism (high-standard and infallibilist) that respects all three commitments (intellectualism, invariantism, stringency) and practical skepticism that questions the intellectualist commitment. (shrink)

AbstarctIn the first installment of Varieties of Skeptical Invariantism, we set the scene for subsequent discussion with Unger's (1975) modern classic of global skepticism and distinguished three varieties of skeptical invariantism in recent literature: traditional skeptical invariantism, fallibilist science-based skepticism and practical skepticism. We then presented fallibilist science-based skepticism, that is, the position that relaxes the stringency of the standard of knowledge but still questions parts of our everyday knowledge on the basis of scientific reasons. In particular, we presented Frances’ (...) (2005) ‘live’ skepticism and Hannon's (forthcoming) ‘hard-hitting’ skepticism. In this second installment, we present the two other varieties of skeptical invariantism we identified: traditional skepticism (high-standard and infallibilist) that respects all three commitments (intellectualism, invariantism, stringency) and practical skepticism that questions the intellectualist commitment. (shrink)

I review proposed skepticisms in recent literature (or skeptical invariantisms, if we understand skepticism semantically), contrast their basic commitments and highlight some of their comparative theoretical attractions and problems. To help set the scene for the discussion, I start with Unger’s (1975) modern classic of global skepticism about knowledge (and justification). I then distinguish three extant categories of skepticism in the recent literature: two non‐traditional and one more traditional. On the non‐traditional side are fallibilist science‐based skepticism (which relaxes the stringency (...) of the standard of knowledge) and practical skepticism (which questions the intellectual character of the standard of knowledge) and on the traditional side high‐standard/infallibilist. I then briefly present and discuss representatives of each category. (shrink)

I develop one partial explanation of the origins of our fallibilist intuitions about knowledge in ordinary language fallibilism and argue that this explanation indicates that our epistemic methodology should be more impartial and theory-neutral. First, I explain why the so-called Moorean constraint (cf. Hawthorne 2005, 111) that encapsulates fallibilist intuitions is fallibilism’s cornerstone. Second, I describe a pattern of fallibilist reasoning in light of the influential dual processing and heuristics and biases approach to cognition (cf. Kahneman 2011; Thaler and Sunstein (...) 2008; Evans 2017). I suggest that this pattern of reasoning involves the question-substitution heuristic, the availability and representativeness heuristics, the focusing bias as well as framing effects, priming and the anchoring and adjusting heuristic. Third, I argue that this fallibilist pattern of reasoning is methodologically dubious because it involves a vicious circularity and briefly outline an alternative, more impartial and theory-neutral abductive methodology for the theory of knowledge. Finally, I briefly explain how this analysis sheds light on the ordinary language fallibilism of Moore (1939), Austin (1961), Wittgenstein (1969) and Chisholm (1982). (shrink)

There is conflicting experimental evidence about whether the “stakes” or importance of being wrong affect judgments about whether a subject knows a proposition. To date, judgments about stakes effects on knowledge have been investigated using binary paradigms: responses to “low” stakes cases are compared with responses to “high stakes” cases. However, stakes or importance are not binary properties—they are scalar: whether a situation is “high” or “low” stakes is a matter of degree. So far, no experimental work has investigated the (...) scalar nature of stakes effects on knowledge: do stakes effects increase as the stakes get higher? Do stakes effects only appear once a certain threshold of stakes has been crossed? Does the effect plateau at a certain point? To address these questions, we conducted experiments that probe for the scalarity of stakes effects using several experimental approaches. We found evidence of scalar stakes effects using an “evidence seeking” experimental design, but no evidence of scalar effects using a traditional “evidence-fixed” experimental design. In addition, using the evidence-seeking design, we uncovered a large, but previously unnoticed framing effect on whether participants are skeptical about whether someone can know something, no matter how much evidence they have. The rate of skeptical responses and the rate at which participants were willing to attribute “lazy knowledge”—that someone can know something without having to check—were themselves subject to a stakes effect: participants were more skeptical when the stakes were higher, and more prone to attribute lazy knowledge when the stakes were lower. We argue that the novel skeptical stakes effect provides resources to respond to criticisms of the evidence-seeking approach that argue that it does not target knowledge. (shrink)

Orthodoxy in the contemporary debate on knowledge ascriptions holds that the truth‐value of knowledge ascriptions is purely a matter of truth‐relevant factors. One familiar challenge to orthodoxy comes from intuitive practical factor effects . But practical factor effects turn out to be hard to confirm in experimental studies, and where they have been confirmed, they may seem easy to explain away. We suggest a novel experimental paradigm to show that practical factor effects exist. It trades on the idea that people (...) retract knowledge attributions when practical factors shift. We also explain why the resulting data raise a serious challenge to orthodoxy. (shrink)

The mentioning of error-possibilities makes us less likely to ascribe knowledge. This paper offers a novel psychological account of this data. The account appeals to “subadditivity,” a well-known psychological tendency to judge possibilities as more likely when they are disjunctively described.

Knowledge ascriptions depend on so-called non-traditional factors. For instance, we become less inclined to ascribe knowledge when it’s important to be right, or once we are reminded of possible sources of error. A number of potential explanations of this data have been proposed in the literature. They include revisionary semantic explanations based on epistemic contextualism and revisionary metaphysical explanations based on anti-intellectualism. Classical invariantists reject such revisionary proposals and hence face the challenge to provide an alternative account. The most prominent (...) strategy here appeals to Gricean pragmatics. This paper focuses on a slightly less prominent strategy, which is based on the idea that non-traditional factors affect knowledge ascriptions because they affect what the putative knower believes. I will call this strategy doxasticism. The full potential of doxasticism is rarely appreciated in the literature and numerous unwarranted concerns have been raised. The goal of this paper is to present the strongest form of doxasticism and then to point out the genuine limitations of this position. I also sketch a closely related, more promising account. (shrink)

Changes in conversationally salient error possibilities, and/or changes in stakes, appear to generate shifts in our judgments regarding the correct application of ‘know’. One prominent response to these shifts is to argue that they arise due to shifts in belief and do not pose a problem for traditional semantic or metaphysical accounts of knowledge. Such doxastic proposals face familiar difficulties with cases where knowledge is ascribed to subjects in different practical or conversational situations from the speaker. Jennifer Nagel has recently (...) offered an ingenious response to these problematic cases—appeal to egocentric bias. Appeal to this kind of bias also has the potential for interesting application in other philosophical arenas, including discussions of epistemic modals. In this paper, I draw on relevant empirical literature to clarify the nature of egocentric bias as it manifests in children and adults, and argue that appeal to egocentric bias is ill-suited to respond to the problem cases for doxastic accounts. Our discussion also has significant impact on the prospects for application of egocentric bias in other arenas. (shrink)

This paper explores a few of the ways that the Zhuang-Zi can inform contemporary analytic epistemology. I begin, in section 1, by briefly outlining and summarizing the case for my fictionalist interpretation of the text. In section 2, I discuss how the Zhuang-Zi can be brought into productive dialogue with the question of how we should respond to skeptical arguments. Specifically, I argue that the Zhuang-Zi can be reasonably interpreted as exemplifying an approach that is different from dominant contemporary responses (...) to skeptical arguments in three ways: it is fictionalist; it motivates a skeptical perspective rather than a claim; and it accomplishes its aims in an atypical, but nonetheless contextually appropriate, way. However, the Zhuang-Zi is relevant to contemporary debates about skeptical arguments because it can be used: to respond to the same sorts of skeptical arguments that occupy contemporary commentators; to address a number of questions that arise in connection with such arguments; and to suggest important new questions for epistemologists to pursue. (shrink)

The aim of the present contribution is to defend a specific version of moderate skeptical invariantism, which I call Practical Skeptical Invariantism (PSI). The view is a form of skepticism to the extent that it denies knowledge of many facts that we ordinarily think or claim to know. It is moderate to the extent that it is supposed to be compatible with a quite weak, non-radical form of skepticism. According to this view, the threshold on evidential support required for knowledge (...) should be partially fixed by the practical circumstances of the subject: someone is in a position to know a proposition p only if she would be rational to act as if p even if the practical stakes on p were maximally high. I consider and address what I take to be the most pressing problem for the view, namely, that the view can’t avoid a collapse into a radical form of skepticism. Moreover, I propose a positive argument for this view. The argument relies on the claim that judgments in high stakes are generally more reliable than in low stakes. (shrink)